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  • Mahaprabhu's Last Day in Nabadwip

    Chiang Mai 2012 - Mahaprabhu's Last Day in Nabadwip

    Author: Bhakti Sudhir Goswami Cycle: Chiang Mai 2012 Uploaded by: Radha Raman das Created at: 19 November, 2012
    Duration: 00:52:28 Date: 2012-01-14 Size: 72.07Mb Place: Gupta Govardhan Chiang Mai Downloaded: 2787 Played: 6133
    Edited by: Kamala Devi Dasi Translated by: Yuvati Devi Dasi Transcribed by: Yuvati Devi Dasi

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    Goswāmī Mahārāj: Yes, this is… Every time when this day comes every year and Sri Chaitanya Sarasvat Math …Srila Guru Maharaj… his mood is always grave. But there would be some noticeable… added depth of gravity because he’s meditating on the Pastimes of Mahaprabhu and Nityananda Prabhu. We know even before Srila Guru Maharaj left the world  his final meditation was parikrama with Nityananda Prabhu and Mahaprabhu and Advaita and Pancha-tattva, even of certain times of the day he would be thinking where they are at this time like aṣṭakālīya-līlā of Mahaprabhu. So like just Sadhu Priya Prabhu mentioned before tonight is the night when he will leave and the next day I mean after leaving at night he arrives in Katwa  at the ashram of Keshava Bharati, there is some discussion of his sannyas, it continues all day and like kirtan all night and the next day that takes place.
    So, when Srila Guru Maharaj would think about these things he would be thinking like around 1 o’clock they will be doing…, around 2, between 2 and 3 this will be…, he really thought about it in a great detail  and quite extensively. And in this regard he mentioned that when he was a student he heard some philosophical discussions about time and space. And one thing we should say, perhaps using this as a footnote, once Srila Bhakti Dayita Madhava Maharaj were in praise of Srila Guru Maharaj said, ”Whether he reads the newspaper or The Vedas it is the same.”
    Because some disciples of his had some misconception about Srila Guru Maharaj. So, “Whether he reads The Vedas or the newspaper it’s the same.”  and what he meant was, he whatever due to his divine intercultural when something, some news comes to this world would it be in a form of news or philosophy, whatever it might be, Guru Maharaj can measure it against divine substance and see if it has any merit. Even on a reflective level.
    So, often he is praising Hegel and some of his concepts, because on the general level they fit, they are appropriate to how to conceive of the ultimate reality. So Srila Guru Maharaj says, “Yes once we  heard in school one philosopher…” – what I’m trying to say – he remember all things he heard in the school, what the Christians taught him, what was in philosophy class, history, everywhere. And then in some genius like way he applies it to different aspects of Krishna Consciousness. So in that way it accesses a bridge to help us understand things. So he says that they told that one philosopher said that space allows for things to coexists.  And time the specialty of time is succession. Then Guru Maharaj said, “But another philosopher came along and said, ‘In time you can also have coexistence. Just as I’m speaking now I say one word and it follows by succession of words and although one word was said at one time and the last word comes at another time it’s when the last word comes then the first word it’s joint, it coexists with the first word and presents a concept.’”
    So we could think that’s some sort of interesting philosophical tangent. But Guru Maharaj, he is mentioning this because he is saying, “Although this happened ostensibly 500 years ago it can be appreciated now as if it is a living thing. Because līlā, we always saying, “rādhā-kṛṣṇa-nitya-līlā korilā prakāśa." Nitya-līlā means it is circular and it means all this Pastimes are going on inconceivably, simultaneously and it is according to a capacity of the devotees that they have some  depth of appreciation. Like we can see or understand from reading Bhaktivinod Thakur that he is not describing something that happened long time ago, he is sharing his vision of the eternal present with you. That is what extraordinary.
    It’s not ‘ooh so long ago this happened…’ No. This is nitya, it’s eternal. Just as Guru Maharaj said, “Sun rises – sun sets, actually sun has it’s own position, it’s always a particular way, but accordingly to relative local context it appears to be rising, appears to be setting. A Scripture appears to be manifesting, a Scripture appears to be vanishing. A Pastime appears to be beginning, certain Pastimes appear to be winding up. So, Kavirāj Goswāmī, He gives his own example by saying, using the sun, saying that sun like right now here it’s dark, but we know there is 12 hours time somewhere like in New York by now it’s 8.30 in the morning. So they’ve had sunrise. Somewhere else in the world it’s noon, somewhere else they are appreciating a sunset, somewhere else it’s midnight.
    So actually but with that one sun, the sun is fixed in it’s position, but according to relative context and position simultaneously people appreciate sunrise, noon and sunset. So the devotees according to their capacity and  their hearts inner necessity they’re appreciating the appearance of the Lord, His childhood Pastimes and other pastimes. So Srila Guru Maharaj  when he would, when this day would come every year and for the few days they would follow it, it was not that he is thinking, ‘Oh, this is something that happened 500 years ago we’ve read about’. That’s not his approach. His approach was in a very living way, so he is very moved. So if it says that Mahaprabhu is fasting then he at the Math when he told, “I don’t want in these days not that everyone shall fast, but we’ll take some modest like what we know is dalma.”
    You know what dalma is Amia Sindhu? It’s like dal with vegetables in it, it’s a simple way to describe it. In other words he didn’t want like anything in the world and reason then we have ourselves – when you feel something for someone it affects your appetite, your mood, many things are affected by that. So we can understand that within this world in terms of our friends and loved ones, but when you realized that Guru Maharaj  feels this way, the way we moved, he feels very moved and very affected by particular Pastimes of Mahaprabhu. It was very real and living thing to him.
    So, he told what happens before this that is the cause of Mahaprabhu’s taking sannyas. Because we hear when they all assembled in Katwa some of the people they’re… Guru Maharaj said they are voicing the sentiment, “Who created this sannyas? It’s so cruel. Is it necessary, why is this? That a man he have to leave who’s dear and dear to him. We curse the person who create this…” and the crowd, they’re so upset  at the prospect of Nimai Pandit is taking sannyas they’re voicing these different sentiments. And then Guru Maharaj discusses those things, what he points out  that just prior to this we understand… first of all in summary the Pastimes of Mahaprabhu we’re told they are for 48 years. It means 24 years as Nimai Pandit in Nabadwip, then in the age of 24 he take sannyas, then for 6 years he’s touring South India and also visits Vrindavan, then that leaves another 18, then situating himself mainly in Puri – 6 years there mixing as Guru Maharaj said with the public and so many devotees and that leaves 12 years.
    And in those 12 years what is said, “dvādaśābda-vahni-garbha...” (Premadhāma-deva-stotram 54) what Gurudev would calls – the fire bed of separation. This last 12 years of the Pastimes of Mahaprabhu, Guru Maharaj said, “He’s retired from public life.” What is his public life? Bahiraṅgā saṅge kare nāma-saṅkīrttana." Nāma-saṅkīrttana – distributing this to the public, which is the duty of the yuga-avatar. As we’re told it’s not that rādhā-bhāva-dyuti… Krishna enveloped in the heart and halo of Radharani, he appears is every Kali-yuga, but just as Krishna appears once in a day of Brahma, so Mahaprabhu – this Mahaprabhu appears once in a day of Brahma. In other yugas he’s giving nāma-saṅkīrttana, but this internal culture is not there.
    So this is very extraordinary and in that song we also sing avatāra sāra gorā avatāra… so like as Svayam Bhagavān Krishna all the avatars incarnations assembled or absorbed with him, same with Mahaprabhu. So He is in Nabadwip and we could say what would later become rādhā-bhāva is in the earlier stage bhakta-bhāva. Sometimes Gadadhar Pandit, we knows – the remainder of Radharani after Krishna has plundered the mood and sentiments, the heart and halo of Radharani, he remains as Gadadhar, so  Gadadhar Pandit is very simple, gentle devotee, who sometimes Nimai Pandit in his arrogant scholarly mood  is mercilessly teasing. Meting, he likes to met Gadadhar Pandit and start arguing about something and then defeat Gadadhar Pandit, then take Gadadhar Pandit’s position and use that to defeat Himself and defeat that and… it’s Gadadhar Pandit like walking on the other side trying to… This is their Pastime little bit of that type of mood – and Gadadhar Pandit is thinking, “This Nimai Pandit he is so beautiful, so charming, so irresistibly sweet, if he was only a devotee of Krishna." Think, he is so arrogant, but it is fine, if he is only a devotee of Krishna then he would be perfect. Cause he is not showing that.
    But in time… so he is showing this type of evolution, and we hear he goes to Gaya   ostensibly to perform the funeral rights for his father and when he returns the students they’ve noticed his mood has changed. He is a grammar teacher, as we know also, which is interesting like the position of his own, he is like concealed one. Instead of being on the highest level of Sanskrit Panditry, he teaches the grammar school’s students, the lower, the beginning lessons. But then Nimai Pandit who’s teaching grammar to the students, when Kesava Kasmiri this great scholar or it says the favorite sun of the Goddess Saraswati, he comes to Nabadwip to enhance his reputation by defeating everyone, showing ‘no one can defeat me’.
    When he meets Nimai Pandit, Nimai Pandit tells students, “Oh, let’s go for a walk with Panditji on the bank of the Ganga." They go for the walk on banks of the Ganga and Keshava Kashmiri, he gets very inspired and spontaneously composes 100 slokas. Just streaming out a hundred slokas composition in praise of Mother Ganga. And everyone is astonished how is that possible. He is extraordinary, Saraswati herself is infusing his tongue to express those things. And then… he is also think, “Wow, that was amazing, composed 100 slokas." And “What do you think, Nimai, boy, son?." Nimai Pandit said, “I thought it was really wonderful, it was extraordinary. But in sloka 56…” and then he quotes that – “there I find some anomalies."
    And Kashmiri is saying, “I don’t know if I even can remember that. How he can remember that particular one, and not only remember it but remember that there is something wrong with it." And then because he is Mahaprabhu, he is Krishna, he defeats Keshava Kashmiri. There students, they all remember that … but now Mahaprabhu comes back from Gaya and what is he doing when he teaches grammar, what will later became like Jiva Goswāmī’s Hari-nāmāmṛta-vyākaraṇa saying everything means Krishna. And and we are like, “What about…” you know when they teach children they just saying, “Krishna is everything, every word means Krishna, every sentence means Krishna, every phrase…” and they are thinking that he’s lost his mind.
    Avadhūt Mahārāj: That’s what DHB guys say in our lecture.
    Goswāmī Mahārāj: Right. Of course. So, because he is given this interpretation, as Guru Maharaj says, quoting Madhava Acharya that, “When you put a horse reins on a horse you can lead in a particular direction.” So any word if you put a context on it you can give it some local meaning it’ll mean something in a local context, but like a horse if you release the reins the horse will run  according to it’s own desires, said if you take of the local context of any word then it will run towards Krishna Conception. So, anyway he is madly saying interpreting everything to mean Krishna. So then the students think – we will go to his teacher Ganga Das Pandit and he’ll solve the matter. They are also diplomatic, they are high class, they going there, “Oh, how is everything? Oh Nimai Pandit when he come back after Gaya his mood has changed, now he is giving class and telling everything, every word, every name, every syllable is all Krishna-Krishna...”
    Then he calls Nimai Pandit, “What is this new way you’re teaching? Please try and do the standard way, show some respect your ancestors. They were also Pandits, they weren’t foolish people and didn’t teach this and please…” And Nimai said, “Yes, Guruji, yes Panditji…” So instead of everything is Krishna-Krishna, he goes back, new class, “gopī, gopī.” Everything gopī-gopī-gopī-gopī. He is chanting gopī-gopī-gopī, praising the gopī. Then the students they start chast it saying, “Actually there is some scriptural references of taking the name of Krishna. That you can do, but this gopī-gopī. Now first he is doing Krishna, everything is Krishna, now it’s gopī-gopī." They are complaining.
    And then Mahaprabhu he picks aparadh and he starts running after, and he said, “Krishna!," now his mood has becoming more like gopī-bhāva. Saying, “Krishna, He is despicable man, He is a women killer!” and He is chasing after and they are thinking, “Now he is really lost it.” One man said, “That Nimai Pandit he is, he tried to kill me, he’s chanting gopī-gopī and saying that Krishna is evil, wicked man.” So why is he saying that? Because in a gopī-bhāva they’re saying, “The sound of your name is killing me," you know, “the beautiful sound of your flute, the aroma of your body is stealing my mind, my senses, I’m loosing my existence." That’s what he means when says, “Krishna he is a women killer.”
    Anyway now they’re offending him and He starts to think, this famous Pippali khanda sloka…, it’s a type of medicine, and he is thinking, “I came here, I answered the call of Advaita Acharya.”
    “Tulasī-dala-mātreṇa, jalasya chulukena vā…” (Chaitanya-charitāmṛta, Ādi 3.104), with a palm full of Ganga-jal and a Tulsi leaf Advaita Acharya brought Him down. Sometimes it’s also Haridas, the two of them are responsible. Haridas Thakur with his Krishna Nam, they brought Him down. So He said, “They brought me down in this world to distribute the medicine that can save everyone." What do we say in the song… ”kṛṣṇa-nāma-sudhā koriyā pān…” and what’s other line? “enechi auṣadhi māyā … hari-nāma mahā-mantra…” (Aruṇodoya-kīrttan 2). He said “I came with a medicine, now the patients who I’m supposed to cure they’re cursing the doctor. Now the patients are finding faults with the doctor."  
    So, He is thinking “What have I done? They think I’m one of them, because we grew up in the same town, we in a similar families, we have family relations, they’re thinking I’m one of them and not exactly in a jñāna-śūnyā bhakti type way." So Mahaprabhu … this plane, he thinks, “I’ll have to take sannyas, if I take sannyas then they won’t think I’m one of them, then by force of… social  etiquette, they will be forced to bow down to me and give some respect and that way they’ll benefit.”
    So, we are told that He called the handful of his devotees, only handful, Nityananda Prabhu, Chandrasekhar Acharya, Gadadhar and few others they knew that He is going to do this, but at this time  which is usually… and it is suppose to be like the solstice, but they say and it’s when sun is going to the northern direction that because of astrological calculations what use to be around the 22d gradually moved to the middle of January and it keeps moving a couple of degrees every now and then. So it was also the time of Laksmi-puja. So some devotees, they’re thinking it’s Laksmi-puja, they are at his house, it seems like some sort of peculiar festive atmosphere. There are garlands… different things, but that handful know that he is actually going to leave and it’s very sad.
    Sometimes Guru Maharaj  would sing this one line, “nadīyā ḍara kare gaura yāya re," where is saying the light of Nabadwip has left their devotees, they realized only after he is gone their misfortune and the case some of mistakes they have made. And in the 11th canto of Shrimad-Bhagavatam  Visvanath Chakravarti Thakur there is this two mysterious slokas that end with the line, “vande mahā-puruṣa te charaṇāravindam”  (Srimad Bhagavatam 11.5.33). It appears to be talking about Ramachandra and Rama-lila.
    tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṁ
    dharmiṣṭha ārya-vachasā yad agād araṇyam
    māyā-mṛgaṁ dayitayepsitam anvadhāvad
    vande mahā-puruṣa te charaṇāravindam
    (Śrīmad Bhāgavatam 11.5.34)
    It’s appears to be saying that, “When Ramachandra…  he had to renounced the royal throne because of the curse of the brahman and enter the forest yad agād araṇyam. And what is that ārya-vachasā, but Visvanath Chahkravarti Thakur says here that really we’ll apply this to Mahaprabhu. And what it is saying tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṁ, rājya-lakṣmīṁ is  a reference to Visnupriya-devi.
    So, She as the wife of Nimai Pandit, she is 14 years old and she is the ultimate Braja-Laksmi. So he says The imperial throne of the love that is in our heart is inconceivable to us that we can’t even properly estimate – how much love, how much affection she has for Nimai Pandit. And what to speak of extension like  Sachi-mata, who is Yashoda in Krishna-lila and Sachi-mata in Gaura-lila. So, the imperial throne of the love, the prema in the heart of Visnupriya, He gives that up and ārya-vachasā – the curse of the brahman, what is it? That, when they’d have a nocturnal kirtan at Śrīvas Aṅgam this the original kirtans of Mahaprabhu and Pancha-tattva were indoors.
    And when they were going into divine madness and some people outside they would hear. Like here in this neighborhood sometimes the people they’re thinking. So similar they also would think, some envious people were try to say, “They are bunch of drunkers  and womanizers, the Lord only knows what’s going on inside there." Others are realizing that there is something very Divine and confidential they wanted entrance.
    Guru Maharaj gave 2 examples: one was – the mother-in-low of Srivas Thakur she, wanted to participate this kirtans, so she hides once under a big basket and when Mahaprabhu was dancing with Advaita and Nityananda, He said “I’m not feeling the bhāva tonight, I don’t know what it is." And then everyone was saying, now they are all worried and they said, “There must be someone here who is not qualified." They are looking around and then Srivas Thakur, he lift up that basket and there is his mother-in-low and he grabs her and drags around the ultimate mother-in-low
    Avadhūt Mahārāj: First they thought of themselves not-qualified.  
    Goswāmī Mahārāj: Well yes.
    Avadhūt Mahārāj: Just imagine how happy they were.
    Goswāmī Mahārāj: the others who… and then another, there was one man who… he thought that he should be given an entrance and he approached and said “I only drink milk, I don’t eat anything, I’m only drinking milk." And Guru Maharaj said, “Milk-drinking is not qualification.”
    So anyway, the ārya-vachasā – the curse of the brahman, he said “Then I curse that Nimai Pandit." This is how’s lila works, he is not allowed in because, “Then I cursed Nimai Pandit, he will have to give up the family life, he won’t have a happy family life." And so “ārya-vachasā yad agād araṇyam," like we know that araṇyam is one of the tenth principles sannyas names. So sometimes some much so that sometimes araṇyam means sannyas, because it means  to go to the forest it is euphemism for  taking sannyas. Yad agād araṇyam.
    There it says, “māyā-mṛgaṁ dayitayepsitam anvadhāvad.” In Rama-lila what happened was who is it… Marichi took the form of the deer and Sita was very charmed, “Oh, look this beautiful little fawn has come." She is surrounded by the Laksman Rekha to protect her and she is the little cute fawn comes and she crosses the circle and that’s how Ravana kidnaps her.
    So māyā-mṛgaṁ – the illusion of the dear the dayita the very dear is you know… but here what does it mean? “Māyā-mṛgaṁ dayitayepsitam anvadhāvad” – that out of affection for those souls who are chasing after māyā Mahaprabhu chasing after them. In other words – He is chasing after us, why does He give up this situation to rescue the fallen souls who are chasing after māyā, that’s why he takes sannyas. So… anyway it’s … there’s so many things to describe there, but it is when… to say this much for today… that anticipating that he is leaving, remember, it’s Laksmi-puja, other devotees are visiting. So we hear one of the devotees who visit is… and Mahaprabhu is garling everyone, they notice it’s a bit mysterious the atmosphere and Kholavecha Sridhar comes, the famous devotee, who is like so poor he…, we’ve seeing in India this little leafs cups  they are like… you see that they give when you go on parikrama, they put the muri or whatever those leafs plates that’s… why are they using those? One thing – it’s practical and they are green actually, but they are also the cheapest thing possible.
    So this man Kholavecha Sridhar he made a living selling like some bananas and this leaf-plates and he so devoted to Mother Ganga that he’d…., although he has  so a little income, he spent a half of in on Ganga-puja. That was his mood of devotion. But Nimai Pandit, he knows this is my, one of my internal associates jñāna-śūnyā bhaktas, he would come by and like look at his like a few good, the other stuff is really cheap, like the good bananas and He’d like, “Can…, those bananas over there I’d like…” “That will be bāra ānā.” “Bāra ānā?? They are selling out for four over… down the street,” “Then go and buy from them,” “No-no, I’d like to buy from you.” And he’s saying like, “This boy, he comes, he is basically stealing from me,” he said, “but he is so charming, I just can’t resist him, whatever he wants I give him.”
    So they relationship was basically Nimai Pandit always taking advantage of him, that’s their relationship. And that night before Kholavecha Sridhar comes with this beautiful big pumpkin and he very humbly like offers this as a gift and Nimai Pandit’s heart is breaking. He says, “All I ever did was steal from him and abused him and with such humility and love and affection he’s coming and offering me this pumpkin,” and  all this a heart breaking things and Nimai Pandit, he tells mother Sachi, “Please, turn it into something extraordinary." And she – what do they call that preparation? It’s lao something, it’s basically like lao-ksir, it’s like if you took pumpkin, like the way you make sweet rice, but you’re making it with pumpkin, very nectarine – so that’s the last thing that Sachi Mata cooks for Nimai Pandit. And in the dead of night, she has  some anticipation that he will go and Vishnupriya is sleeping and he awakened at two-three o’clock in the morning and when he walks out the front door there is Mother Sachi standing dumbstruck. And Nimai Pandit obeisance dandavats to her and then goes to the Ganga and then madly swims across the Ganga towards the asram of Kesava Bharati.
    And when devotees come the next day they find Sachi Mata is still outside the house and they understand that something is very wrong and they ask her, “Where is Nimai Pandit?” And she tells, “I can’t go in that house anymore, you all take it, it belongs to you now." So, you know they are heart rending pastimes, but as Guru Maharaj says, “Separation penetrates a deeper region of the heart then cheerfulness," or the Pastimes of union or happiness. So, it’s very peculiar but in this, he also says, “Necessity means separation." That’s why this advised for us the safe route of cultivation in Krishna Consciousness is in a mood of separation. Because it means in the absence of Krishna. We have some particular necessity, it’s not being met, that’s the criteria and, how to say, when necessity is not fulfilled, that’s what it means.
    And he said that also, “The painfulness of separation is the way to measure the joy of union, to what degree union will be joyful and happy is to what degree there is depth in feeling and intensity in separation. Guru Maharaj, he is actually quoting the Ramananda-samvada when Ramananda in his talk to Mahaprabhu he says how hunger makes, gives a joy to eating, to eating and drinking. If you’ve been fasting or you achieved the state of intense hunger then will be much joy there, otherwise not. So it’s an illusion to viraha-bhava or vipralambha, Pastimes in separation. So we know that Mahaprabhu, he after arriving Katwa and he requests sannyas from Kesava Bharati, all the people, the word is going from village to village that Nimai Pandit, he also has some fame, having defeated Kesava Kasmiri, being from the high class family in Nabadwip, the words are spreading, thousands of people are assembling there. Mahaprabhu is very beautiful, they threatening Kesava Bharati to destroy his asram if he gives sannyas to Mahprabhu. And he realized that he is in a difficult situation, he thinks one way out of it is if I tell him “You have to get your… I’ll give you a sannyas, but you have to take your mother permission."
    Then Mahaprabhu starts running to Nabadwip and then Kesava Bharati calls him back and he says, “This boy, he is so beautiful, he is so charming, of course he’ll charmed his guardians, they will agree with whatever he says, why should I waste time in this way." And he realized that he is going to have to  do this. And Chandrasekar Acharya was his maternal uncle starts getting the paraphernalia ready for the sacrifice. They call a barber and barber he doesn’t want to do that, Mahaprabhu looks too beautiful, he is inconceivably beautiful. And they are saying, “Now you have to shave this head." And he – “No, I can’t do it!” The crowds yelling and screaming it’s a sin. Finally they somehow force him, he starts shaving Mahaprabhu’s head. Then Guru Maharaj says other sloka that, “lakṣa-lochanāśru…” (Premadhāma-deva-stotram 16) something where he says tears pouring  from the eyes of millions, they’re all yelling, crying, people are fainting. Remember they are all great devotees, they are not those people from the streets sentimentally charmed of the moment, they are all great devotees.
    Some of them are demigods, descending from the higher planets to participate in this pastimes. They are devastated. They have so much love and affection for Nimai Pandit. And half way thru shaving, he jumps up and starts doing kirtan and Krishna-nama and there other people dancing with him. So some of them crying, he is going mad, Kesava Bharati is in anxiety, Chandrasekara Acharya is getting the yajña pit ready. It’s a wild sight.  Then they force Mahaprabhu this, you know, submit to the rest of head-shaving, and then the barber says, “I’ll never, I won’t ever, I give up the occupation of the barber. I’ll never shave another head." And Guru Maharaj said, he after that took the occupation of a sweet-maker. And they saying the sweets he made has some, due to the touch of, he touched Mahaprabhu head, that infused him, so when he made sweets they had some extraordinary sweetness to them.
    Avadhūt Mahārāj: And who was the Chaitanya Das?
    Goswāmī Mahārāj: That was the Srinivas Acharya’s father, he was not either born or not born, and he comes from his village  cause the word and when it comes time to the name-giving, this is particularly of interest, cause the mantra and the name. So as Kesava Bharati is about to give the mantram, Nimai Pandit names over and whispers the mantra and said, “I heard this in a dream, is this the mantra?” And then he said, “Yes that is the mantra." So devotees, the great acharyas commentators, they say because that mantra up to this point it is the mayavadi-sannyasa mantra, which is tattvamasi, you know, “You are that, meaning you are brahman and you are The Divine…” that’s how they interpret it. They say just before he gives it, Mahaprabhu said, “I heard this in a dream," so they say really Mahaprabhu is giving the mantram to him. Then he is … Now having been initiated by Mahaprabhu in a proper conception… And what is tattvamasi now mean? “I am His,” it is the gopī -bhāva, mean I am, I belong to Krishna, I am Krishna’s.
    So then he’ll say, “Yes, that is the mantra." So now he has the mantram and when it comes time for the name and there this traditional names like Tirtha, Asram, Parvat etc… 10 principals sannyas names. He doesn’t give anyone of those names, he gives, he says instead you, because you’re giving Krishna Consciousness to everyone, your name must be Sri Krishna Chaitanya.
    And the crowds erupts, “Sri Krishna Chaitanya  ki jay, Sri Krishna Chaitanya!” And… Srinivas Acharya, his father is there and he starts “Chaitanya, Chaitanya." He just, he goes in divine madness just repeatedly chanting ‘Chaitanya’. And when he goes back to his village the people were asking “What happened in Katwa?" and he goes ‘Chaitanya, Chaitanya’. And Guru Maharaj said in his case he just became known as Chaitanya Das for the rest of his life.
    Avadhūt Mahārāj: He never came out.
    Goswāmī Mahārāj: He never came out
    Avadhūt Mahārāj: Haribol
    Goswāmī Mahārāj: Chaitanya. Chaitanya.
    Avadhūt Mahārāj: Just imagine how beautiful it is, right?
    Goswāmī Mahārāj: Right.
    Avadhūt Mahārāj: But he happened to have some special mercy.
    Goswāmī Mahārāj: Right. And also who is he to receive that? We have to factor in all of this things. This are all extraordinary personalities to participate in this highest Pastimes of the Lord. And then Mahaprabhu, he jumps up and they have a kirtan and guru and disciples are having kirtan, in the crowd. And then he runs of madly in Search for Sri Krishna Reality the Beautiful.  
    kāhāṅ mora prāṇa-nātha muralī-vadana
    kāhāṅ karoṅ kāhāṅ pāṅ vrajendra-nandana
    (Chaitanya-charitāmṛta, Madhya 2.15)
    He is saying, “Where is Krishna? And Srila Prabhupad also interestingly this Sad-Gosvamy-astaka sloka, the last one, “he rādhe vraja-devīke cha lalite he nanda-sūno kutaḥ.” He put emphases on this word kutaḥ which says, “Where are they?” He said they don’t say, there’re not talking about directly. Where? They’re talking about searching, The Search, The Search for Sri Krishna is the substantial thing. Although Mahaprabhu descended to search what the Gurudev said, you know, what is his searching matter, what is his tasting matter, it’s all from the viraha, the vipralambha, the separation position. So he starts running madly without any, and Guru Maharaj said, “In a mood an infantile like mood, he’s so lost in the internal ecstasy, he is very childlike.” And he says the significance of running in any direction and every direction searching for Krishna, Guru Maharaj said from an analytical position as he showing Krishna is everywhere, not only in one direction. That’s part of the meaning.
    But he goes to the…, to the east, north, south, He’s lost in divine madness. And in the same time Chandrasekar Acharya, Nityananda Prabhu, Mukunda Datta and Jagadananda, they’re following him, but he starts running so fast and mad, sometimes they loose him and they become very upset. But then they’ll hear some pitiful weanling of someone chanting ‘Krishna-Krishna’ in a particular direction and then they run and find Mahaprabhu. He is running, he is sometimes crying, then as he separates from them, and he goes through Ambika Kalna, because of he circling, really he is running madly that’s why when we go from the Nabadwip Dham, from the Math to Kolkata, either way – there is two ways to go – lately sometimes we goes trough Ambika Kalna Road, Gauridas Pandit … Mahaprabhu runs trough there also. He’s running all over this area in divine madness, searching for Krishna.
    And at the particular point when he, Nityananda Prabhu and like a conspiracy with Advaita Acharya, they…, Nityananda has an idea how to catch up, because of this is going on for three days and Mahaprabhu’s fasting and even… Guru Maharaj tells when Radharani, when she heard Krishna’s plane like this, his plane to become her and she is thinking “Your divine form will be crushing on the ground with thorns, I can’t tolerate that, so I’m going to envelope you with my form." This is going on. So then Nityananda Prabhu, he anticipating Mahaprabhu will go a certain way. And we could say, Nityananda Prabhu should have pretty guide idea about that. He meet some cowherd boys on the banks of the Ganga and tells them, “If this sannyasi comes through here and he’s searching for Vrindavan, you point this way, just point this direction. Hare Krishna."
    So he, Mahaprabhu in his divine madness and then He sees those cowherd boys and he saying, “Oh." And He goes, “Haribol!” And they go, “Haribol!” He thinks, “Cowherd boys. Haribol. I must be very close to Vrindavan…” and then “Where is Vrindavan?” “This way” “Oh, Jamuna!” And He starts, and then he sees someone is going in front of him and he sees someone who appears to be sannyasi, it’s Nityanada Prabhu. And he says, who is described and he says, “Sripad-Sripad” “Yes” “What are you doing here?” “I am going to Vrindavan." “Oh, I wanna go with you." “Comes this way, just follow me." And then he’s following him and then He sees the Ganga, which He thinks as Jamuna, and he runs madly and jumps into Yamuna, starts singing this sloka of Kavi Karnapura what is his specialty, when he was a child he wants, like the little children they come up and they do, you know, unexpected things, little babies. He came up and sucked the toe of Mahaprabhu and later he became a Pandit.
    Avadhūt Mahārāj: The greatest poet.
    Goswāmī Mahārāj: Yes, the greatest poet – Kavi Karnapura. So he has what is that the Gaurachandra dayā and there is this beautiful sloka where Chitananda were, “chid-ānanda-bhānoḥ… jagat-kṣema-dhātrī…” (Chaitanya-chandrodaya-nāṭaka 5.13), I don’t have a committed the memory, but it is very beautiful in praise of Yamuna. And Srila Guru Maharaj, he says that interesting, what is saying here, you can Brahma-spirit, you can have śabda-Bramha – which is soundiesed Bramha. But you can have liquid Bramha also. They said that Jamuna is liquid Brahma. You can have all different types whatever we can imagine, you can have a version of Brahma like that. So he is praising Yamuna and when he comes out He finds that there is Advaita Acharya waiting with fresh cloths, dry cloths. And He is saying, “Advaita? What brings you here? How did you know I was in Vrindavan?”
    And Advaita Acharya says, “Are you joking?” “No, how did you know I was here?” And he said, “Wherever you are is Vrindavan." And then He says, “Nityananda, ooh” and He realized, “You’ve trick me!…” and then he comes out of that. And they are saying, “Please, my Lord, you haven’t eaten in three days, you know, you come to my house.” Advaita Acharya said “I am a very poor brahman, I can’t arrange much, but if you’ll come to my house for a little prasadam, my wife will cook something." So they all go there.
    Hare Krishna.
    And Advaita is saying very famous line, “I am the most fortunate person in the world because Krishna came to my house today."
    Hare Krishna.
    Sri Krishna Chaitanya Mahaprabhu ki jay.